We still need ubuntu - but we need to understand it

Most South Africans are familiar with the cherished concept of ubuntu. It has its origins in an Nguni formulation which means “one person is a person through other persons”.

Archbishop Emeritus Desmond Tutu has stated that ubuntu has to do with relationality, reciprocity, communion, care, responsibility and hospitality.

The communion implied in ubuntu includes not only those currently alive, but past and future generations. The inclusivity is even broader: the non-human part of creation is also included in the communion that ubuntu seeks.

This dimension of communality in ubuntu also entails that all that disturbs communality, communion, peace and harmony should be removed.

Ubuntu implies expiation, removal of stumbling blocks to communion and unity. Ubuntu, therefore, is also justice-seeking. Ubuntu thinking is demonstrated in the work of the Truth and Reconciliation Commission (TRC) during the largest part of the first decade of our democracy.

Philosopher Richard Bell describes this role of ubuntu in the TRC. He says supererogatory acts are intrinsic to ubuntu thinking - acts that go beyond the call of duty.

The forgiveness granted during the TRC hearings bears witness to these characteristics of ubuntu.

The choice for restorative justice, instead of retributive justice, is another demonstration of a supererogatory act. Restorative justice aims not at punishment, but at the redress and restoration of a balance knocked askew. It is about the restoration of dignity. It is justice in its broadest sense. It is collective justice that seeks to deliver to all.

It needs to be noted that the idea of restorative justice includes reparation.

Linked to the idea of communion and reconciliation is the notion of unity and solidarity. The unity that ubuntu refers to implies sympathy (to feel with each other) and empathy (to fully identify with each other, to stand in the shoes of the other). Ubuntu specifically refers to solidarity with the subjugated and marginalised people in society.

Various objections with different levels of merit are raised to the notion of ubuntu. One is the fact that its emphasis on communality paves the way for collectivism, for oppression of the individual by the group. This uncritical, blind loyalty to the group and the lack of critical introspection of the group pose a threat to democracy, which is built on the assumption of critical enquiry, room for difference and disagreement and tolerance amid a plurality of positions.

Ubuntu lends itself to abuse for selfish reasons. There is also evidence that ubuntu is increasingly commercialised. Ubuntu should not be romanticised as if it is a uniquely African concept. All over the world quests for communion, solidarity, hospitality to the other and dignity occur.

Despite ubuntu thinking, there is still violence and bloodshed, militarism and autocratic rule, poverty and corruption on the continent of Africa. Ubuntu could not redeem Africa, the objection goes.

Despite these oppositions to ubuntu, we still need it.

Ubuntu helped us in our Struggle against apartheid and reminded us of our dignity and humanity. In the years when the apartheid regime wanted to divide and rule, we could say an injury to one is an injury to all.

And in the third decade of our new democracy, the concept of ubuntu gives momentum to our joint quest for truth and reconciliation. Ubuntu’s emphasis on reconciliation and restorative and transformative justice helps us to go forward together as South Africans.

* Professor Nico Koopman is vice-rector for Social Impact, Transformation and Personnel at Stellenbosch University.

** The views expressed here are not necessarily those of Independent Media.

Cape Argus